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1 <siqguuuuuuuur prrrswid ] is`k bulytn The Sikh Bulletin A Voice of Concerned Sikhs World Wide January-February 2013 mwg-pgx 544 nwnkswhi Volume 15 Number 1&2 Published by: Khalsa Tricentennial Foundation of N.A. Inc; 3524 Rocky Ridge Way, El Dorado Hills, CA 95762, USA Fax (916) Khalsa Tricentennial Foundation of N.A. Inc. is a religious tax-exempt California Corporation. In This Issue/qqkrw Editorial: Prayer Ardaas.1 Ardaas (prayer), Prof. Dr. Devinder Singh Chahal...2 Significance of Aasa Di Vaar (Ode), Sawan Singh Principal (Retired)...9 Sikhs in Hongkong, Book Review by Dr. Hardev Singh Virk 13 My Life in a Turban, Vishavjit Singh. 14 Letter to the Editor...17 Harvard University to host langar.18 dyh isvw bru moih gurmiq ismg. 19 Drm hy sicawrw bxn dw au`dm[, primmdr ismg prmwr...20 Õ ñçæê éâæáð ç ÕÅñ ñ Ö, ¹ðå Ü ÇÃ³Ø...23 ਪਰ. ਦਰਸ਼ਨ ਸ ਘ ਦ ਪਆ ਦਆ ਦ ਮ ਨ ਸਕਤ?, ਗ ਰਚਰਨ ਸ ਘ ਜਉਣ ਵ ਲ...30 ਮ ਲ ਮ ਤਰ/ਮ ਗਲ ਚਰਨ-ਸਰ ਪ ਅਤ ਅਸਥ ਨ, ਸਰਵਜ ਤ ਸ ਘ.32 ਪ ਰ ਸਰਬਜ ਤ ਸ ਘ ਧ ਦ ਦ ਕ ਲ ਫ ਰਨ ਆ ਵਖ ਵਲ ਖਣ ਪ ਰਚ ਰ. ਫ ਰ, ਅਵਤ ਰ ਸ ਘ ਮਸ਼ਨਰ ) 36 Readers Comments on November-December 2012 issue of The Sikh Bulletin.40 Editor in Chief Hardev Singh Shergill Editorial Board Gurpal Singh Khaira, USA Gurcharan Singh Brar, Canada Dr. Sarjeet Singh Sidhu, Malaysia Production Associates Amrinder Singh Sachleen Singh This issue of the Sikh Bulletin is only in electronic format being sent to those whose addresses we have. If you or someone you know would like to receive it please provide the address. You may also pass it along to those on your list. EDITORIAL PRAYER - ARDAAS Practice of prayer has a universal presence in all societies, primitive to very advanced and in all the religions. Whether it helps or not is another matter and depends upon an individual s beliefs. One thing is certain, however, prayer might help a person if it is about self and that not because of any divine intervention but because of the placebo effect, well known in the field of medicine. To pray for someone else s good health and rainfall during drought is a fruitless exercise. Dr. Chahal, in his article on Ardaas (p.2) with extensive quotes from Gurbani has come to the conclusion that Guru Nanak s belief about prayer was different from what his followers are now proclaiming and practicing, and it is best summed up by his quote by Albert Einstein, Scientific research is based on the idea that everything that takes place is determined by laws of nature, and therefore this holds for the actions of people. For this reason, a research scientist will hardly be inclined to believe that events could be influenced by a prayer, i.e. by a wish addressed to a supernatural Being. Had Albert Einstein read the philosophy of Guru Nanak he would have said that same advice was given by Guru Nanak during the 15 th century (the Period of Renaissance in Europe) to the people of the Indian Sub-continent and the Middle East. Prayer is an essential component of all the faiths but in the Sikh prayer that is recited in Gurdwaras and homes there are glaring words and phrases that are in conflict with Gurbani. Commencing word, Bhagauti and meditate then on revered Hari Krishan on seeing whom all suffering vanishes are just two examples. Dr. Chahal has correctly pointed out that a Sikh s Ardaas is found in the Guru Granth Sahib itself. This Ardaas begs for nothing from the Creator because the Creator has already provided all the means The views expressed by the authors are their own. Please send the feedback and inputs to: Our Website: of sustaining all the living things, including mankind. In this Ardaas K. T. F. of N. A. Inc Rocky Ridge Way, El Dorado Hills, CA

2 a Sikh offers thanks to the Creator for Its bountiful blessings and describes Creator s characteristics. The Ardaas that Dr. Chahal chose from the Guru Granth Sahib is from page 268. He has given a better English rendition than the literal ones you will find. Same Ardaas is presented below with meanings in Panjabi by Professor Sahib Singh: ਤ ਠ ਕ ਰ ਤ ਮ ਪ ਹ ਅਰਦ ਸ ਜ ਉ ਪ ਡ ਸਭ ਤ ਰ ਰ ਸ ਤ ਮ ਮ ਤ ਪਤ ਹਮ ਬ ਰਕ ਤ ਰ ਤ ਮਰ ਕ ਰਪ ਮ ਹ ਸ ਖ ਘਨ ਰ ARDAAS (PRAYER) CHAPTER 21, NANAKIAN PHILOSOPHY: Prof. Dr. Devinder Singh Chahal INTRODUCTION The faith in Ardaas (prayer) is so strong in human mind that majority of the people irrespective of their religion perform prayer for well being of their own or of a relative or friend, for grant of fulfilling their own desired demands, for success in their missions and for their relatives or friends. Besides, the Sikhs also pray for the well being of the whole humanity everyday. Dr Jaswant Singh Neki [14] has written in detail about the Sikh Ardaas in his first book, Ardaas. Soon, thereafter, he wrote another book, Vishav Ardaas (World Prayers) [15]. ਕ ਇ ਨ ਜ ਨ ਤ ਮਰ ਅ ਤ ਊਚ ਤ ਊਚ ਭਗਵ ਤ ਸਗਲ ਸਮਗ ਰ ਤ ਮਰ ਸ ਤ ਰ ਧ ਰ ਤ ਮ ਤ ਹ ਇ ਸ ਆ ਗਆਕ ਰ ਤ ਮਰ ਗ ਤ ਮ ਤ ਤ ਮ ਹ ਜ ਨ ਨ ਨਕ ਦ ਸ ਸਦ ਕ ਰਬ ਨ ੮ ੪ {ਪ ਨ 268} ArQ:- (hy prbu!) qum mwilk hyn (swfi jivw di) Arz qyry A`gy hi hy, ieh ijmd qy srir (jo qum swƒ id`qw hy) sb qyri hi b^sis hy [ qum swfw mw ipau hyn, AsI qyry bwl hw, qyri myhr (di nzr) ivc byamq suk hn [ koei qyrw AMq nhin pw skdw, (ikaunik) qum sb qon au~cw Bgvwn hyn [ (jgq dy) swry pdwrq qyry hi hukm ivc itky hoey hn; qyri rci hoei isrsti qyri hi AwigAw ivc qur rhi hy [ qum ikho ijhw hyn qy kyfw v`fw hyn ieh qum Awp hi jwxdw hyn [ hy nwnk! (AwK, hy prbu!) qyry syvk (qyqon) sdw sdky jwdy hn [8[4[ Hardev Singh Shergill ***** Could anyone force any deity or the God to change the course of Laws of Nature in his/her favor or for anybody else? EFFICACY OF PRAYER As early as in 1872, Francis Galton conducted a famous statistical experiment to determine whether or not prayer had a physical effect on the external environment. Galton hypothesized that if prayer was effective, members of the British Royal family would live longer, given that thousands prayed for their wellbeing every Sunday. He, therefore, compared longevity in the British Royal family with that of the general population, and found no difference [7]. However, it triggered further study to test the effect of prayer. A number of studies have claimed those patients who are being prayed for are recovered more quickly. One such study, with a double-blind design and about 500 subjects per group, suggested that intercessory prayer by born again Christians had a statistically significant positive effect on a coronary care unit population [5]. Another such study was reported by Harris et al [8]. Critics claim Byrd s 1988 [5] was not fully doubleblinded, and that in the Harris study, patients actually had a longer hospital stay in the prayer group, if one discounts the patients in both groups who left before prayers began [8], although the Harris study did demonstrate the prayed for patients on average received lower course scores (indicating better recovery). One of the largest randomized, blind clinical trials was a remote retroactive intercessory K. T. F. of N. A. Inc Rocky Ridge Way, El Dorado Hills, CA

3 prayer study conducted in Israel by Leibovici [12]. This study used 3393 patient records from , and blindly assigned some of these to an intercessory prayer group. The prayer group had shorter hospital stays and duration of fever [12]. Several studies of prayer effectiveness have yielded null results [16]. A 2001 double-blind study of the Mayo Clinic found no significant difference in the recovery rates between people who were (unbeknownst to them) assigned to a group that prayed for them and those who were not [3]. Similarly, the MANTRA study conducted by Duke University found no differences in outcome of cardiac procedures as a result of prayer [10]. In another similar study published in the American Heart Journal in 2006 [17], Christian intercessory prayer when reading a scripted prayer was found to have no effect on the recovery of heart surgery patients; however, the study found patients who had knowledge of receiving prayer had slightly higher instances of complications than those who did not know if they were being prayed for or those who did not receive prayer [4]. One condition that may affect the efficacy of intercessory prayer is whether the person praying has a personal connection to the person prayed for. A 2005 study found strong evidence that healers in a variety of modalities were able to remotely influence the MRI-measurable brain activity in partners who were physically and electrically isolated [2]. Many accept that prayer can aid in recovery, not due to divine influence but due to psychological and physical benefits. It has also been suggested that if a person knows that he or she is being prayed for it can be uplifting and increase morale, thus aiding recovery. Many studies have suggested that prayer can reduce physical stress, regardless of the god or gods a person prays to, and this may be true for many worldly reasons. Other practices such as Yoga, Tai Chi, and Meditation may also have a positive impact on physical and psychological health. Others feel that the concept of conducting prayer experiments reflects a misunderstanding of the purpose of prayer. The previously mentioned 2006 study published in the American Heart Journal indicated that some of the intercessors who took part in it complained about the scripted nature of the prayers that were imposed to them [4], saying that this is not the way they usually conduct prayer: Prior to the start of this study, intercessors reported that they usually receive information about the patient s age, gender and progress reports on their medical condition; converse with family members or the patient (not by fax from a third party); use individualized prayers of their own choosing; and pray for a variable time period based on patient or family request. Deuteronomy 6:16 states, You shall not test the Lord thy God, reflecting the notion of some that prayer cannot, or should not, be tested. Kohli [9] is convinced that Ardaas has miracle power to fulfill ones desired demand. He has written his experience in his book, Miracle of Ardaas. Lal [11] has summed up the miraculous effect of Ardaas from Kohli s book, as follows: Prayer of my (Kohli) parents for my birth was the first clue given to me for my task in my spiritual life. On their own, they felt unproductive in having a child, which took them to the famous Sikh place of pilgrimage, Gurdwara Sri Panja Sahib, now in Pakistan. They prayed for a child who would advance Guru s mission in his mortal life and their wish was awarded. My (Kohli) second clue came later from their prayer at the same holy place for healing of their first-born child (Kohli) whom the physician had declared doomed to a terminal illness. Besides me (Kohli), others had similar experience with prayer at the same shrine. In this article I have tried to discuss Ardaas according to the philosophy of Guru Nanak of 15 th century and that of Albert Einstein, a Nobel Laureate, of 20 th century. A. GURU NANAK Ardaas has been discussed under the following topics according to Nanakian Philosophy: 1. Hukm (Laws of Nature), 2. Accessibility of God, and 3. Type of Ardaas of Guru Nanak 1. Hukm (Laws of Nature) It is important to understand Guru Nanak s philosophy about Hukm (Laws of Nature/Universe) (Chapter 16) before discussing his philosophy on Ardaas (Prayer). K. T. F. of N. A. Inc Rocky Ridge Way, El Dorado Hills, CA

4 Hukm has been discussed in detail by Guru Nanak throughout his Bani. In fact it is so important topic for him that he had started to talk about it in JAP (The Essence of Nanakian Philosophy) [6], which is found right in the beginning of the Aad Guru Granth Sahib (AGGS) [1] then he continued to indicate their application directly or indirectly throughout his Bani. Therefore, the Sikhs have been advised to obey the Hukm (Laws of Nature) of the Eternal Entity (God): ikv sicawrw 1 hoeiay ikv kuvy 2 quty 3 pwil 4 ] hukim 5 rjwei 6 clxw 7 nwnk ilikaw 8 nwil ]1] Aggs, jpu 1, pmnw 1 Question: How can one achieve purification 1 of mind 1 (achieve peace of mind 1 )? And how can one break 3 the line 4 (series) of lies 2 (the vicious circle)? Nanak answers: Purification of mind (peace of mind) can be achieved and vicious circle can be broken by understanding 6 and following 7 the Laws of Nature 5, ordained 8 right in the beginning of Universe. AGGS, Jap 1, p 1. Note: Here Hukm has been interpreted as order and order is also a law. In the above two stanzas Guru Nanak has very clearly mentioned that every action and reaction is going on according to the Laws of the Eternal Entity (God) or the Laws of Nature according to the scientists, therefore, one cannot boast about that one has power to change them. Therefore, nobody has any power to perform any miracle by changing the course of Laws of Nature. 2. Inaccessibility of God In Nanakian Philosophy the God is Agam (Agm) meaning inaccessible, unapproachable, as explained in the following phrases: bwbw Alhu Agm 1 Apwru 2 ] Aggs, m: 1, pmnw 53. O Baba! The Allah (God) is Inaccessible 1 and Infinite 2. AGGS, M 1, p 53. Agm 1 Agocru 2 AlKu 3 hy gurmuik 4 hir jwxu ]11] Aggs, m: 1, pmnw 789. God is inaccessible 1, Ineffable/Unfathomable 2 and unseen 3 ; Oh Guru-oriented 4! Understand this fact of the God. AGGS, M 1, p 789. Guru Nanak further explains that every action and reaction going on in this universe and in all the living organism is governed under these laws (Laws of Nature) and nothing happens out of these laws: hukmi 1 shjy 2 isrsit 3 aupwei 4 ] kir kir vyky ApxI vifawei 5 ] Awpy 6 kry 7 krwey 8 Awpy hukmy 9 rihaw smwei hy ]1] Aggs, m: 3, pmnw It (the God) 1 created 4 easily 2 the universe 3 according to Its laws 1 (Laws of Nature). It creates and then watches Its Own power of creation 5. It works 7 by Itself 6 and makes 8 the others to work under these laws, And It pervades in Its Own laws 9 (Laws of the universe). AGGS, M 3, p Note: hukmi1 = The One (God) Who controls the Laws of Nature. smq 1 ipawry pwrbrhm 2 nwnk hir 3 Agm 4 Agwhu 5 ]20] Aggs, m: 1, pmnw 556. Nanak says: Oh dear Saints 1 of Infinite God 2! The God 3 is Inaccessible 4 and Incomprehensible 5. AGGS, M 1, p 556. Guru Nanak explains in the following phrase that if God is inaccessible and unapproachable then which is that method to reach God? iqqu 1 Agm 2 iqqu 3 Agm 4 pury khu ikqu 5 ibid 6 jweiay 7 rwm 8 ] AGGS, M 1, p 436. Tell me; with which 5 method 6 I can approach 7 that unapproachable 2 and that Inaccessible 4 God 8. Guru Nanak explains in the following phrase that God K. T. F. of N. A. Inc Rocky Ridge Way, El Dorado Hills, CA

5 provides us even without asking for: AxmMigAw 1 dwnu dyvsi vfw Agm 2 Apwru 3 ]34] Aggs, m: 1, pmnw 934. The Great Inaccessible 2 and Infinite 3 God will give (everything) without asking for 1. AGGS, M 1, p 934. No such method has been recommended by Guru Nanak to reach God to get the wish fulfilled except the understanding of his philosophy embodied in his Bani. In fact Guru Nanak says that God has already provided all resources on this earth needed by the humanity and other living beings without asking for. And then Guru Nanak also says that God is already taking care of us under the Hukm (Laws of Nature): Agm 1 Agocr 2 AlK 3 Apwrw 4 icmqw 5 krhu hmwri ] Aggs, m: 1, pmnw 795. The Inaccessible 1, Unfathomable 2, Invisible 3 and Infinite 4 (God) takes care 5 of us. AGGS, M 1, p 795. If God takes care for us and provides everything without asking for then Guru Nanak poses a question: ikaw swlwhi 1 Agm 2 ApwrY 3 ] Aggs, m: 1, pmnw How can we praise 1 the Inaccessible 2 and Infinite 3 God? AGGS, M 1, p From the above discussion it becomes very clear that every action and reaction in this Universe and in every living being is going on under the Laws of Nature (Eternal Entity The God) and the God is Inaccessible / Unapproachable. It is also clear that God has already provided everything needed to live on this Earth. Then should we praise the God? Yes we should praise God for providing us everything necessary to sustain life on this Earth as discussed in Chapter 26: 2 Earth, pages Type of Ardaas of Guru Nanak There is no materialistic demand in the Ardaas of Guru Nanak as is evident in the following phrases from his Bani: nwnku eyk khy Ardwis 1 ] jiau 2 ipmfu 3 sbu 4 qyry pwis 5 ]3] Aggs, m: 1, pmnw 25. Nanak says only one prayer 1 that he surrenders his life 2 and body 3 completely 4 to the Laws of Nature (God) 5. AGGS, M 1, p 25. jia 1 jmq 2 sib srix 3 srb icmq 4 qudu pwsy 5 ] jo qudu BwvY 6 soei cmgw 7 iek 8 nwnk ki Ardwsy 9 ]4]2] Aggs, m: 1, pmnw 795. All the living 1 beings 2 are under Your sanctuary 3 (under Laws of Nature) 3 and they have entrusted their worries 4 (to provide everything) on You 5. The only 8 prayer 9 of (Guru) Nanak is that what is happening 6 (under these Laws of Nature) is good 7 since it is happening under Your laws (Laws of Nature) AGGS, M 1, p 795. In the above two stanzas Guru Nanak has not said his prayer to demand anything for his personal use from God or wanted any power to enable him to perform any miracle to convince people that he is a great Guru or Prophet or philosopher. Moreover, according to Nanakian Philosophy God cannot be pleased: swcw 1 swihbu 1 swcu 2 nwie 3 BwiKAw 4 Bwau 5 Apwru ] AwKih 6 mmgih 7 dyih dyih dwiq 8 kry dwqwru 9 ] Pyir ik AgY rkiay 10 ijqu idsy drbwru 11 ] muho 12 ik bolxu boliay ijqu suix 13 Dry ipawru 14 ] AMimRq 15 vylw 16 scu nwau 17 vifawei 18 vicwru ] krmi 19 AwvY kpvw 20 ndri moku 21 duawru ] nwnk eyvy 22 jwxiay sbu Awpy sicawru 23 ]4] Aggs, jpu 4, pmnw 2. The God 1 exists 2 forever 2 and so are Its Laws of Universe 3 and systems of communication 4 and their effects 5 are beyond any limit. Will the God give 8 me when requested 6,7, since the God is bounteous 9? Since all the bounties are of the God then what should be placed 10 before the God so that I could see Its K. T. F. of N. A. Inc Rocky Ridge Way, El Dorado Hills, CA

6 court 11 ; and What words (of praise) shall I utter with my mouth 12 that on listening 13 of which the God starts loving 14 me? Answer: During any time 16 of exalted state 15 (or feel-like) one should deliberate on the philosopy 18 of Ever-Existing Entity 17 (God). (However) The robe of honor 20 is bestowed only when good deeds 19 are performed. Consequently, one reaches the gateway to salvation 21. Nanak says: Know it like 22 this that the God 23 pervades everywhere. AGGS, Jap 4, p 2. Note: AMimRq vylw (Amrit vela) means any suitable time, it does not merely mean early in the morning or an ambrosial time as is generally understood. However, many Sikhs feel that the early morning time is better for reciting and under-standing Bani. The theme is that God exists forever and so are Its Laws of Universe. Neither any offering of any material article nor of any food nor by repeating of any particular word/s can please God. Only one s good deeds will help to reach to the gateway of salvation. The above stanza clearly indicates that the principles of Hukm (Laws of Nature) are working everywhere as discussed previously. Guru Nanak says that all the living beings are already under the Laws of Nature and still they are seeking the protection from God. Guru Nanak further says that since every action and reaction is going on under these laws and it pleases God: jyqy 1 jia 2 ilki 3 isir 4 kwr 5 ] krxi 6 aupir hovig 7 swr ] hukmu 8 krih murk 9 gwvwr 10 ] nwnk swcy 11 ky ispiq 12 BMfwr 13 ]4]3] AGGS, M 1, p Every 1 living being 2 is working 5 as ordained 3 (under the Laws of Nature) on their heads 4 (DNA). The one who thinks that he can dictate 8 God is foolish 9 and idiot 10. Nanak says: The Ever-Existing Entity 11 (God) is the store 13 of praises 12 (attributes). In the following stanzas Guru Nanak quotes an example that prayers performed by many Pirs (Muslim religious persons) could not defend from the onslaught of Babur on Pathan rulers: koti 1 hu pir 2 vrij 3 rhwey jw miru 4 suixaw 5 DwieAw 6 ] Qwn 7 mukwm 8 jly 9 ibj mmdr muic 10 muic kuier 11 rulwieaw 12 ] koei muglu 13 n hoaw AMDw 14 ikny n prcw 15 lwieaw ]4]... hukmi 16 hukim 17 clwey 18 ivgsy 19 nwnk ilikaw 20 pweiay ]7]12] AGGS, M 1, p When the Pathan (Afghan) ruler heard 5 that Babur 4 (Mir 4 - Mogul) is attacking 6 then the Pathan ruler invited 3 many 1 Pirs 2 (religious persons) for performing prayers and counting on the Tasbis (maalas) to check the attack of Babur. The strong holds, palaces 7 and other buildings 8, and temples were burned 9 down to ashes and the princes 11 were tortured 12 by cutting into pieces 10 by the army of Babur. But there was no effect 15 of performance of prayers (attack could not be checked) by the Pirs and their prayers blinded 14 not even a single Mogul 13 Nanak says: Nothing happens by performance of prayers since every action and reaction is going on 18 in this Universe and in every living being according to the Laws of Nature 17 as ordained 20 by God 16 and God is satisfied / pleased 19 with this system (Laws of Nature) ordained 20. In continuation of the above type of Ardaas, Guru Nanak condemns Ardaas for materialistic things. He advises the Jogi that if you want to be a good Jogi ask (pray) for the wisdom from God instead of materialistic thing (or food from home to home): eyk 1 sbd 2 iek 3 ibikaw 4 mwgy 5 ] igawn u6 idawnu 7 jugiq 8 scu 9 jwgy 10 ]4] K. T. F. of N. A. Inc Rocky Ridge Way, El Dorado Hills, CA

7 Aggs, m: 1, pmnw 223. Some 1 ask for Sabd 2 - the philosophy, which would impart wisdom 3 to awaken 10 their consciousness 7 and the procedure 8 to know the God 9 while others beg 5 for food or material things 4. AGGS, M 1, p 223. AYsw 1 jgu 2 dyikaw 3 juawri 4 ] sib 5 suk 6 mwgy 7 nwmu 8 ibswri 9 ]1]rhwau] Aggs, m: 1, pmnw 222. Nanak says: (I have) seen 3 such 1 a world 2, which is full of gamblers 4 (who gamble to collect more wealth). Everybody 5 demands 7 (prays) for comforts 6 (in that process) they have forgotten 9 to know the God 8.1.Pause. AGGS, M 1, p 222. Guru Arjan strengthened the above philosophy of Guru Nanak as follows: mwieaw 1 mnhu 2 n visry 3 mwgy 4 dmmw 5 dmm ] so 6 prbu 7 iciq 8 n AwveI nwnk nhi krmim 9 ]19] Aggs, m: 5, pmnw 1093 qy One s mind 2 does not forget 3 to demand 4 wealth 1 with every breath 5. It is not one s duty 9 ; that is why 6 one never thinks 8 about God. AGGS, M 5, p 1093 & jo mwgy 1 so BUKw 2 rhy ] iesu smig 3 rwcy 4 su kcu 5 n lhy ] iesih iqawig 6 sqsmgiq 7 kry ] vfbwgi 8 nwnk Ehu qry 9 ]4]18]29] Aggs, m: 5, pmnw 892. One who demands wealth 1 from God will always remain hungry 2 (for more wealth). That one who is infatuated 3,4 (with this desire) will never get anything 5. One who gets rid 6 of such infatuation and joins the society 7 of noble persons 7 is fortunate 8 and crosses 9 (the sea of life successfully) AGGS, M 5, p 892. In the above phrases it is crystal clear that Ardaas should be for Sabd (wisdom) and for procedures to understand God, which will enable everybody to attain anything needed to cross a sea of life and also to help the other needy people. I have not heard any of the above Sabds or phrases being sung or being referred to by any preacher in the Gurdwaras. However, the following Sabd of Guru Arjan is very popular with the Sikhs and it is sung almost everyday in every Gurdwara since it is understood by every Sikh that whatsoever one demands from God, it is granted: cqur idsw kino blu Apnw isr aupir kru DwirE ] ik pw ktwkh Avloknu kino dws kw duku ibdwire ]1] hir jn rwky gur goivmd ] kmit lwie Avgux sib myty dieawl purk bksmd ]rhwau] jo mwgih Twkur Apuny qy soei soei dyvy ] nwnk dwsu muk qy jo boly eihw auhw scu hovy ]2]14]45] Aggs, m: 5, pmnw 681. I have not tried to interpret it scientifically and logically since it is vey well accepted by the Sikhs as has been literally translation by Dr Sant Singh Khalsa (srigranth.org) as follows: He has extended His power in all four directions, and placed His hand upon my head. Gazing upon me with his Eye of Mercy, He has dispelled the pains of His slave. 1. The Guru, the Lord of the Universe, has saved the Lord s humble servant. Hugging me close in His embrace, the merciful, forgiving Lord has erased all my sins. Pause. Whatever I ask for from my Lord and Master, he gives that to me. Whatever the Lord s slave Nanak utters with his mouth proves to be true, here and hereafter AGGS, M 5, p 681. I want to bring to the kind notice of the Sikh theologians and the researchers to compare this Sabd with other Sabds of Guru Nanak and of Guru Arjan discussed previously with special reference to the following phrase if it is in conformity of the philosophy of Guru Nanak about the Ardaas discussed in this Chapter? jo mwgih Twkur Apuny qy soei soei dyvy ] K. T. F. of N. A. Inc Rocky Ridge Way, El Dorado Hills, CA

8 nwnk dwsu muk qy jo boly eihw auhw scu hovy ] Now there is a serious question: What should be the Ardaas According to Nanakian Philosophy? After this detailed study about Ardaas I have picked up the following Sabd as the best Ardaas: qu Twkuru 1 qum pih Ardwis 2 ] jiau 3 ipmfu 4 sbu qyri rwis 5 ] qum mwq ipqw hm bwirk qyry ] qumri ikrpw mih suk 6 Gnyry ] koie n jwny qumrw AMqu ] aucy qy aucw BgvMq 7 ] sgl 8 smgri 9 qumry suiqr 10 DwrI 11 ] qum qy hoie su AwigAwkwrI 12 ] qumri giq 13 imiq 14 qum hi jwni ] nwnk dws sdw kurbwni 15 ]8]4] Aggs, m: 5, pmnw 268 (Sukhmani Sahib) The above verse is a perfect ARDAAS. I have divided it into two parts for its interpretation. First part deals with the Ardaas (prayer) or Thanksgiving. Since it is also important to understand the God to Whom we pray or thank, therefore, the second part describes the characteristics of that God. The following interpretation is of my own. The readers will wonder that it is different than that given by other scholars. It is so because most of them are the literal translations but mine is the interpretation. 1. Ardaas (Prayer) or Thanksgiving: Our prayer 2 is before You, Oh God 1. Our lives 3 and bodies 4, granted to us, are Your creations 5 (blessings). You are our Mother and Father and we are Your children. With Your blessings, we have numerous joys Who is that God to Whom we pray or thank? Nobody knows Your limits (You are infinite). You 7, the God 7, are the highest of the high. Everything 8,9 (matter and antimatter) in this universe is under Your Laws 10, 11 (the Laws of Nature/Universe). Everything is happening under Your Laws 12 (the Laws of Nature/Universe). It is only You, Who knows Your State of Being 13 and Limits 14 (Infiniteness). Nanak, the servant, sacrifices 15 himself on You, the God. AGGS, M 5, p 268 Guru Arjan has composed the above Ardaas keeping in view all the basic principles of Nanakian Philosophy discussed above. Here again it is very clear that Guru Arjan has not demanded any thing from God. Finally, I request the Sikh theologians and researchers to find out the most appropriate Ardaas for the Sikhs. B. ALBERT EINSTEIN The following excerpts are taken from Albert Einstein - The Human Side, Selected and Edited by Helen Dukas and Banesh Hoffman, Princeton University Press, p A child in the sixth grade in a Sunday School in New York City, with the encouragement of her teacher, wrote to Einstein in Princeton on 19 January I936 asking him whether scientists pray, and if so what they pray for. Einstein replied as follows on 24 January 1936: I have tried to respond to your question as simply as I could. Here is my answer. Scientific research is based on the idea that everything that takes place is determined by laws of nature, and therefore this holds for the actions of people. For this reason, a research scientist will hardly be inclined to believe that events could be influenced by a prayer, i.e. by a wish addressed to a supernatural Being. Is Einstein not saying the same thing about prayer K. T. F. of N. A. Inc Rocky Ridge Way, El Dorado Hills, CA

10 SGGS. They will also punctuate the singing by some illustrative hymns. Its Theme: In those days odes were composed to praise the brave soldiers or kings, but in this ode sentiment of tranquility and not that of heroism is supreme. Guru Nanak Dev composed this vaar to praise the Lord. The first line of the first Pauri given below will prove that Guru Nanak's hero is his Lord: Awpu swije rice nwau ] duxi kudriq swjiay kir Awsxu ifto cwau ] ( SGGS:463) He Himself created Himself; He Himself assumed His Name. Secondly, He fashioned the creation; seated within the creation, He beholds it with delight. As regards Pauris, the theme deals with theology and metaphysics. It is mostly a philosophic composition. Its central point is the state of human being, and how he can liberate himself /herself from the bondage of self and unite with the Divine. God created human beings to worship Him, but they have forgotten Him. They can meet Him and mend themselves with His grace. Saloks contain social philosophy and deal with the moral decay that was prevalent-- hypocrisy and superstitions practiced under the name of religion. The ills of contemporary life are sharply mentioned. Some lines allude to the moral decay that had set in the society. Subject matter of this ode can be divided into the following three parts: Social, Religious, and Political. ABwiKAw kw kutw bkrw Kwxw ] cauky aupir iksy n jwxw ](SGGS:472) Wearing blue robes, they( Hindus) seek the approval of the Muslim rulers. Accepting bread from the Muslim rulers, they still worship the Puraanas. They eat the meat of the goats, killed after the Muslim prayers are read over them, but they do not allow anyone else to enter their kitchen areas. BMif jmmiay BMif inmmiay BMif mmgxu viawhu ] BMfhu hovy dosqi BMfhu cly rwhu ] BMfu muaw BMfu BwlIAY BMif hovy bmdwnu ] so ikau mmdw AwKIAY ijqu jmmih rwjwn ] (SGGS:473) From woman, man is born; within woman, man is conceived; to woman he is engaged and married. Woman becomes his friend; through woman, the future generations come. When his woman dies, he seeks another woman; to woman he is bound. So why call her bad? From her, kings are born. hau ivic AwieAw hau ivic gieaw ] hau ivic jmimaw hau ivic muaw ] (SGGS:466) In ego man comes, and in ego he departs. In ego he is born, and in ego he dies. haumy bujy qw dru sujy ] igawn ivhuxw kiq kiq lujy ]( SGGS:466) When one understands ego, then the Lord's gate is known. Without spiritual wisdom, he argues and gets angry. Social Conditions: In this Vaar, Guru Nanak has amply described the social condition of his time. In the following quotes, Guru Nanak has mentioned that society in those days lacked knowledge, people were aping civilization and language of their foreign masters, learned and haughty Brahmans were exploiting the illiterate people and women were stigmatized and hated. Social evils like ego and notion of impurity have been described and condemned: AMDI rxiq igawn ivhuxi Bwih Bry murdwru ] (SGGS:469) Their subjects are blind, and without wisdom, theysatisfy the official's fire of greed with bribe ( carrion). nil vsqr pihir hovih prvwxu ] mlyc Dwnu ly pujih purwxu ] In three Saloka printed before Pauri nineteenth on Page 472 of SGGS, Guru Nanak has scientifically and logically condemned the prevailing custom of impurity (suqk) and convinces the readers that it is a futile practice and tells how to remove it. He writes: jy kir suqku mmniay sb qy suqku hoie ] gohy AqY lkvi AMdir kivw hoie ] If one accepts the concept of impurity, then there is impurity everywhere. In cow-dung and wood there are worms. nwnk suqku eyv n auqry igawnu auqwry Doie ] O Nanak, impurity cannot be removed in this way; it is washed away only by spiritual wisdom. He also shows us real impurity: K. T. F. of N. A. Inc Rocky Ridge Way, El Dorado Hills, CA

11 mn kw suqku lobu hy ijhvw suqku kuvu ]---- The impurity of the mind is greed, and the impurity of the tongue is falsehood. The impurity of the eyes is to gaze upon the beauty of another man's wife, and his wealth. The impurity of the ears is to listen to the slander of others. sbo suqku Brmu hy dujy lgy jwie ] All impurity comes from doubt and attachment to duality. Religious Conditions: Guru Nanak has depicted the deteriorating religious condition of his period beautifully. In the following quotes, Guru Nanak has explained that religious guides were greedy butchers who were exploiting their ignorant followers, and superstitions and hypocrisy were order of the day. Caste system and the notion of impurity were given great importance: lbu pwpu duie rwjw mhqw kuvu hoaw iskdwru ] kwmu nybu sid puciay bih bih kry bicwru ] (Guru Nanak Dev.SGGS:468) Greed and sin are the King and Prime Minister; falsehood is the treasurer. Sexual desire, the chief adviser, is summoned and consulted; they all sit together and contemplate their plans. nil bsqr ly kpvy pihry qurk ptwxi Amlu kiaw ] (SGGS:470) Men began to wear blue robes and garments; Turks and Pat'haans assumed power. Warnings and Pieces of Advice: Through this ode, Guru Nanak Dev has given us many pieces of advice and warned us in simple, but touching words to mend our ways. These apply to our daily life: BY ivic pvxu vhy sdvwau ] BY ivic clih lk driawau ](SGGS:464) According to the laws of nature, the wind and breezes ever blow; according to the laws of nature, thousands of rivers flow. dieaw kpwh smqoku suqu jqu gmfi squ vtu ] eyhu jnyau jia kw hei q pwfy Gqu ] (SGGS:471) Make compassion the cotton, contentment the thread, modesty the knot and truth the twist. This is the sacred thread of the soul; if you have it, then go ahead and put it on me. mwxs Kwxy krih invwj ] CurI vgwiein iqn gil qwg ] (SGGS:471) The man-eaters say their prayers. Those who wield the knife wear the sacred thread around their necks. mqu ibty vy mqu ibty ] iehu AMnu Aswfw ipty ] qin ipty PyV kryin ] min juty culi Bryin ] (SGG:472) They cry out, "Do not touch our food, or it will be polluted!" But with their polluted bodies, they commit evil deeds. With filthy minds, they try to cleanse their throats. Political Conditions: Kings and their ministers were corrupt and greedy. People had no rights. Hindu officers were trying to please their Muslim masters who were dictators: bhu ByK kiaw dyhi duku diaw ](SGGS:467) The more he wears religious robes, the more pain he causes his body. AMnu n KwieAw swdu gvwieaw ] (SGGS:467) One who does not eat the corn, loses the relish of life. rhy bybwxi mvi mswxi ]AMDu n jwxy ipir pcuqwxi ] (SGGS:467) One who lives in the wilderness, in cemeteries and cremation grounds - that blind man does not know the Lord; he regrets and repents in the end. Alu mlu KweI isir CweI pwei ] murik AMDY piq gvwei ] The blind fool who eats filth and throws ashes on his head loses his honor. nwnk scy nwm ibnu ikaw itkw ikaw qgu ](SGGS:467) O Nanak, without the True Name, of what use is the frontal mark of the Hindus, or their sacred thread? AgY jwiq n joru hy AgY jiau nvy ](SGGS:469) In the world hereafter, caste and power mean nothing; hereafter, the mortal has to deal with new beings. nwnk ipky boilay qnu mnu ipkw hoie ] ( SGGS:473) O Nanak, by speaking insipid words, the body and K. T. F. of N. A. Inc Rocky Ridge Way, El Dorado Hills, CA

12 mind become dry (evil.) jw rhxw nwhi AYqu jig qw kwiequ gwrib hmfiay ] ( SGGS:473) Since one is not destined to remain in this world anyway, why should one ruin oneself in pride? murky nwil n lujiay ] ( SGGS:473) Don't argue with fools. scu qw pru jwxiay jw irdy scw hoie ] ( SGGS:468) One knows the Truth only when the Truth is in his heart. Dir qwrwju qoliay invy su gaurw hoie ] (SGGS:470) When something is placed on the balancing scale and weighed, the side which descends is heavier. siis invwieay ikaw QIAY jw irdy kusudy jwih ](SGGS:470) But what can be achieved by bowing the head, when the heart is impure? gau ibrwhmx kau kru lwvhu gobir qrxu n jwei ](SGGS:471) They tax the cows and the Brahmins, but the cow-dung they apply to their kitchen will not save them. ATsiT qirq jy nwvih auqry nwhi mylu ] (SGGS:473) Even though they may bathe at the sixty-eight sacred shrines of pilgrimage, still, their filth does not depart. Language and Style: Language of this Var is simple and can be understood by the reader or listener easily. Metaphors and similes from our daily life have been used to beautify the language. These metaphors express a big idea in a few words and make the language of the ode attractive. In the next quote the world has been described as a small room of the Lord: iehu jgu scy ki hy kotvi scy kw ivic vwsu ] (SGGS:463) This world is the room of the True Lord; within it is the dwelling of the True Lord. Guru Nanak has beautifully and briefly described the required qualities of cotton thread ( jnyau ) in this quote: dieaw kpwh smqoku suqu jqu gmfi squ vtu ] In the following quot, Guru Nanak has applied dramatic way to make fun of the so called religious leaders and makes us laugh: vwiein cyly ncin gur ]pyr hlwiein isr ] auif auif rwvw JwtY pwie ]vyky loku hsy Gir jwie ] (Guru Nanak Dev.SGGS:465) The disciples play the music, and the gurus dance. They move their feet and roll their heads. The dust flies and falls upon their hair. Beholding them, the people laugh, and then go home. Sincerity is another merit of this style. No scene has been exaggerated. Many universal truths have been mentioned in very simple words. Some examples are given below: jyhw Gwly Gwlxw qyvyho nwau pcwriay ] ( Guru Nanak Dev.SGGS:469) As are the deeds done, so is the reputation one acquires. mmdw cmgw Awpxw Awpy hi kiqw pwvxw ] (Guru Nanak Dev.SGGS:470) One obtains the rewards of ones good and bad deeds. Awpu gvwie syvw kry qw ikcu pwey mwnu ] (Guru Nanak Dev.SGGS:474) But if he eliminates his self-conceit and then performs service, he shall be honored. The language is so simple and lovely that many sentences have become provers as given below: sbni Cwlw mwriaw krqw kry su hoie ] (Guru Nanak Dev.SGGS:469) Everyone makes the attempt, but that alone happens which the Creator Lord does. duku dwru suku rogu BieAw jw suku qwim n hoei ] (Guru Nanak Dev.SGGS:469) Suffering is the medicine, and pleasure the disease, because where there is (spiritual) pleasure, there is no (suffering). imtqu nivi nwnkw gux cmigaweiaw qqu ] (Guru Nanak Dev.SGGS:470) Humility is sweet, O Nanak; it is the essence of virtue and goodness. K. T. F. of N. A. Inc Rocky Ridge Way, El Dorado Hills, CA

13 jru AweI jobin hwiraw ] (Guru Nanak Dev.SGGS:472) But old age comes, and youth is lost. jo AwieAw so clsi sbu koei AweI vwriay ] (Guru Nanak Dev.SGGS:474) Whoever is born, shall die; all shall have their turn Awpx hqi Awpxw Awpy hi kwju svwriay ] (Guru Nanak Dev.SGGS:474) With our own hands, let us resolve our own affairs. Conclusion: We can safely claim that Aasa De Vaar is the best of all the odes in SGGS. It contains limitless knowledge and describes a very high standard of humanity. In fact, it is a complete code of conduct both for spiritual and worldly affairs. It also mentions social evils like hypocrisy, ego, superstitions and caste system and shows the way to get rid of them. It has raised a powerful voice to uplift women. It has been composed in the language of the people and describes the philosophy of life beautifully, so it is liked by the listeners and readers. I wish people should contemplate over its meanings and apply them to their lives. ***** SIKHS IN HONGKONG Editor: Gulbir Singh Batra Published by: Sri Guru Gobind Singh Educational Trust, Hongkong & Khalsa Diwan, 371, Queen s Road East, Hongkong Reviewed by: Dr. Hardev Singh Virk, # 360, Sector 71, Mohali Pages: 210 (Deluxe edition on Art paper); Price: not mentioned Sikhs in Hongkong is a fully illustrated history of the Sikhs who migrated to this British Island colony after the fall of Khalsa Raj in Punjab. According to Hongkong records, in 1844, Captain J. Bruce formed an Indian Night Guard with 20 men, 2 sergeants and one Havildar from Indian troops stationed in Hongkong. A Sikh contingent of 148 Sikhs arrived in Hongkong in There were 226 Sikhs in Hongkong in 1897, 477 after World War I and 774 Sikhs during World War II out of a total Indian force of Most of the Sikhs stayed back in Hongkong and served in Police as constables or Prison Guards. The photographs of Sikh soldiers given on pages show turbaned and bearded Gursikhs serving in Hongkong. They earned a good reputation due to their physical appearance and bravery. One Sikh prison guard was able to control 103 Chinese prisoners effectively. Most of the Sikh soldiers were 6 footers and created panic in the minds of hooligans operating in Hongkong. The book has been divided into 6 sections. Section I is a very short introduction to Sikh Religion. Section II has messages from eminent personalities of Hongkong. Section III contains most useful information about Sikhs in Hongkong. It serves the purpose for which this book has been written. Starting with the history of migration of Sikhs to Hongkong, this section covers the rise of Sikhs in the social, cultural and business life of Hongkong. Those who attained high profiles in Hongkong find a special mention, for example, Harnam singh Grewal rose to the position of Secretary for Civil Service in 1987, Gurbachan Singh Chadda served in the Inland Revenue Service of Hongkong, Harinder Pal Singh Banga is the Vice-chairman of Noble Group of Industries, and Inderbethal Singh Thakral is MD of Thakral Group of Companies with business interests in 40 countries including Hongkong, Singapore and mainland China. The Thakral brothers, Mr Kartar Singh and Inderbathal Singh, are both Amritdhari Sikhs, associated with many charitable and religious organizations engaged in uplifting the standard of Sikhs in India and abroad. They have contributed liberally for the construction project Nishan-e-Sikhi of Baba Sewa Singh Khadoorwale and for setting up of Sahib Sri Guru Gobind Singh Ji Educational Trust in 1999 for ameliorating the condition of Sikh youth in Hongkong. The Trust operates from the precincts of Khalsa Diwan Gurdwara. Thakrals have set up a Sikh place of worship in their Shanghai home on mainland China. Sikh professionals find a lot of space in this section. Photographs of 3 dozen professionals are given with their brief profiles. It is most interesting to note that migrant Sikhs educated their wards in Ellis Kadoorie School for Indians started in 1891 in Hongkong. The product of this school occupies a respectable place in Hongkong civil society. Sikh community participates in Hongkong community s overall welfare by organizing blood camps, free kitchens (langars) for the needy, interfaith meetings and environment protection. Khalsa Diwan caters to the needs of new K. T. F. of N. A. Inc Rocky Ridge Way, El Dorado Hills, CA

14 immigrants by providing them training in computers, accountancy and Chinese language. Teaching of Punjabi and gurbani kirtan is also arranged for the Sikh youth. Prominent members of the Sikh community are profiled in this section. They serve as role models for the Sikh youth in Hongkong. This section also includes photographs of some prominent Sikh families. One of the oldest Sikh families in Hongkong is that of Surjit Singh Gill who belonged to Jagdev Kalan in Punjab. The photographs of old residents who died in Hongkong are also published to remind the new generations about their sacrifices. Section V includes the brief history of Hongkong and its places of tourist attraction. Till 1773, Hongkong was known as a fishing village only and the Chinese Emperor Kangxi allowed entry to the British for the purpose of limited trade. British traders misused this facility to earn huge profits and it became the Opium capital for mainland China. In 1839, the British occupied Hongkong after the Opium war, under the Treaty of Nanjing. In 1898, Britain forced China to lease the New Territories, which included 233 outlying islands, for 99 years. This lease expired on 30 th June 1997 and Hongkong was merged as an administrative unit of mainland China. Section IV is devoted to Gurdwara Sahib (Khalsa Diwan Sikh Temple) and its history in Hongkong. The first Gurdwara was created in 1901 at 371 Queen s Road East in a small structure. The evolution of Gurdwara is related to the evolution of Sikh community in Hongkong. Sikh Gurdwaras abroad reflect the prosperity of the diaspora Sikhs. In Hongkong, Gurdwara was set up under Khalsa Diwan and it is still known by its old name in official records. It was destroyed during World War II due to heavy bombardment by the Japanese. After the War, it was reconstructed at the present site. The present structure has been built up during It has all the modern facilities with separate congregation and langer halls, a floor kept reserved for teaching Punjabi, Chinese and Computer with LCD facilities. The funds for Gurdwara construction were raised from all the Indian families living in Hongkong, including a large donation made by the Sindhi community. Khalsa Diwan Gurdwara has Kindergarten and Library facility on the ground floor. There are rooms for the senior citizens and medical camps are organized by the Gurdwara Management Committee. It represents unity in diversity of India. A list of donors has been appended at the end of this section. A list of past Presidents and Secretaries has also been given. On special occasions such as Vaisakhi, sports are organized by the Gurdwara Committee. A brief introduction to Koma Gata Maru episode is included as the Sikh temple in Hongkong was the starting point of this long journey to Vancouver. The last section VI is written by Dr Inderjit Singh Gogoani of Sikh History Research Cell of Khalsa College, Amritsar. It is the Punjabi version of the English text of Hongkong s history and Khalsa Diwan, based on news items published in Khalsa Akhbar, Lahore. It elaborates the activities of the Gurdwara and highlights the contribution of Sikhs to the economy of Hongkong and China. I congratulate Gulbir Singh Batra and his team members, Sharanjit Singh and Inderjit Singh Gogoani for bringing out this illustrated history of Sikhs in Hongkong on the high quality art paper for posterity. ***** MY LIFE IN A TURBAN People called me "towelhead" and "Osama," but years of hate led to something I didn't expect: A career in cartoons By Vishavjit Singh Hate appeared early in my life before I even knew it had a name. It poured in from the television screen, from strangers on the street who made jokes or compared me to cartoon characters, based on nothing but my turban, the sign of my Sikh faith. It wasn t enough to rankle the normal rhythm of life, but it was a recognizable pattern. It rose into my conscience slowly, like a capillary action. By the time I had put a name to this, I had already succumbed under its weight. It began in New Delhi, India, where I moved from Washington, D.C., with my family in early adolescence. I grew up watching K. T. F. of N. A. Inc Rocky Ridge Way, El Dorado Hills, CA

15 The Sikh Bulletin mwg-pgx 544 nwnkswhi January-February 2013 Bollywood movies, wheree Sikhs like me were always punch lines of the jokes. In 1984, Indiann Prime Minister Indira Gandhi was shot dead by two Sikh bodyguards, and for the next few days the country erupted in mayhem. Sikhs were hunted down and burned alive. Anyone with a turban and beard was suspect. There were prying eyes on our apartment balcony and a mob seeking revenge on our blood. We survived the carnage, but up to 10,000 people were reduced to ashes. Going out into the streets for the first time after that was the strangest of feelings. The eyes staring at me said, We let you live, so be thankful. first Iraq war began. Now that our armed forces were engaged in battle with a Middle Eastern foe, my turbann became a visual cue of global strife. Disregard the fact that Sikhs are from Punjab, an area uninvolved in the global conflict.. Turbans reminded Americans of Iran, which had been the perpetrator of a hostage crisis ledd byy a turbaned cleric named Khomeini. Disregard the fact that Iran and Iraq were arch-enemies. Or that one was Arab, another Persian. It was all semantics for most Americans. The turban not worn by any of the Iraqi forces was to be battled on the streets of o America. I gott my call to arms shortly, when a feww fellow Americans beckoned me, Go back home. But shockingly, my people moved on. We Sikhs are a resourceful lot. Within weeks, schoolss and shops and spiritual centers owned by Sikhs were back in business. No commemorations would take place in the coming months or years. The newspapers called it a riot and the name has stuck. I left India and headed back to the United States for school, a place that I hoped might be more tolerant. I did leave the barren landscape of the Midwest for the sunny beaches of Santa Barbara. I resumed studies at a thee University of California campus sitting atop the cliffs facing the Pacific Ocean. The war was over andd thee wonderfully more diverse student body acceptedd mee with open arms. But in one of the many ironies of o life, now that I was in a place that did not resist myy presence, I began to feel the dis-easee of my ownn After high school, I tried to get a retail job in Los Angeles, but it was a long losing battle. From 7-11, existence. I didd not want to stand out anymore. Years of ridicule, taunts and hatred had taken their toll. Taco Bell, McDonald s to all local and national chains the answer was always, Thank you for your The long unshorn hair I had not cut for the first 200 application. We will call you back. Out on the streets young and old would pass me by and burst into laughter. Clown and genie were the most common insults. Nine gestational months passed by without years of my life the hair that was an article of the Sikh faith lost its roots. The turban turned into ann artifact devoidd of meaning. It came off in myy dormitory room and the barber push-broomed awayy thee long wavy strands from the floor into the trash bin. For the next decade peoplee no longer stared at me. I was lost in the safety of the crowds, an ethnic minorityy but not a dangerous one. In those years, I movedd away from my religion and tried to find myy professional passion. I focused on epidemiology andd biostatistics at the University of California, Berkeley, and dabbled in Taoism and Buddhism. But the Sikh faith continued to call to me. Living withh myy brother as a graduate student I was forced to listenn to 24 hours of hymns from the Sikh scriptures playingg onn the stereo. I wanted to rebel against this unrelentingg marathon, but I could not resist its force. By the time I concluded my master s program, I had fallen in love. work. Not with a woman but with kirtan, poetic verses sungg in adoration of the divine. When I arrived at Ohio State University, I became just one more in a sea of students. My bright blue turban still made me the center of attention, but I was more like an exotic specimen. It was a relief. But then the Work took me to the East Coast not far from Neww York City, where I embraced my Sikh faith for the first time. No more visits to the barber. The hair greww K. T. F. of N. A. Inc Rocky Ridge Way, El Dorado Hills, CA

16 by the months, and by August 2001, I had my waistlength hair back. I tied it in a bun on top of my head, which served as an anchor for the 5-foot-long blue turban. I was a little rusty at first, but it was just like riding a bike. And then, Sept. 11 happened. The biggest attack on American soil since Pearl Harbor would change life forever. I worked from home for the next two weeks. A self-imposed exile from the war on head coverings that commenced within hours of the attack. A real-life video game of targeting men with turbans and beards spread across the nation. Like every other Sikh man, my goal was to live my life without falling victim to ignorance. But that was a near impossible task. As flags went up on homes, cars and businesses in patriotic fervor, so did fingers raised in a new and hostile greeting toward me. Never before had so many strangers been compelled to call me names: Osama, Taliban, Raghead, Towelhead. The rage in the faces of my fellow Americans at the mere sight of me was palpable. Their bloodshot, tearstreaked eyes communicated pain. I shared the source of their pain but also became the unwitting recipient of their anger. Hate was once again a companion of mine. I had to learn to live with it again. The first victim of a hate crime after the attacks was a Sikh in Arizona, and I was struck by an animated cartoon that appeared online with the title Find the Terrorist. The sequence featured a Sikh man, an Italian, a Muslim, a Latino and a white man. You had to click on the rotating images to shoot and kill. I saw in the artist a willingness to fight against this wave of hate. Mark Fiore, the 2010 Pulitzer Prizewinner for editorial cartoons, captured the truth as it was playing out on the streets of America. He exhibited a rare courage in publicly labeling the crimes being committed against Muslims and anyone else perceived as a Muslim : These were acts of terrorism. He captured the predicament of turbaned and bearded Americans like me. He penned the turbaned Sikh flawlessly into an animated illustration. That emotional moment provided a creative spark for me to start envisioning Sikhs in the world of editorial cartoons. I finally discovered the best way to respond to a lifetime of being a target of hate, living with it and even accepting it as part of life. I raised my right index finger. I moved it across the tiny computer touch pad and began to capture the world of Sikhs here at home and around the globe. These were not pedantic introductions to our faith but vivid, complicated portraits often inspired by the wrongs I had witnessed throughout my life: The people who got away with killing Sikhs in India, the way Bollywood feeds on debasing Sikhs at the butt of their jokes, right-wing fascists in India and America who spread their own distorted flavors of violence. But I also dissected our own religion and its contradictions. How our fundamental ethos is equality but many of the Gurudwaras where we worship are based on petty differences. How women s emancipation by the founders of the faith has been reduced to a mere slogan. How Sikhs are blessed with some of the worst leadership on the planet. The list of our shortcomings goes on and on. But our successes also abound. Sikhs have survived multiple holocausts, and served alongside allies in WWI and II. With over a hundred-year history in America, Sikhs have tilled farming lands, founded companies, driven cabs, healed patients, served meals, created technologies. It has been 11 years since the 9/11 attacks. All eyes are still on Sikh men in turbans and beards. Hate crimes are on the rise. Sikh Americans have been punched and shot at across the nation. The tragedy at the Sikh Temple that happened last summer in Wisconsin is not a surprise to me. Sikhs will continue to be a lightning rod for American fears and anxieties. Our turbans cannot be missed. But I can say without hesitation I feel more freedom to practice my faith in America today. While we struggle to learn from our past and build on a better future, editorial cartoonists will have their hands busy, and I continue to learn from roads built by masters like Jules Feiffer, Ed Sorel, Paul Conrad, Ann Telnaes, Mark Fiore and a legion of editorial cartoonists. These are a continuum of men and women who have used their keen acumen to dissect the cracks in our social, political, economic, religious universe. Following in their giant footsteps, I take for granted K. T. F. of N. A. Inc Rocky Ridge Way, El Dorado Hills, CA

17 the freedom of speech protected by the First Amendment of our Constitution. Threats have come my way, but I know there are not too many places on this planet I can sketch to my heart s desire without fear of persecution, where a man like me might get the opportunity to project my ideas into the collective consciousness through a magical dance of lines and curves. (Contributed by Bibek Singh [Traditions (Maryada), right or wrong, take long time to become one and are very difficult to change. As late Mr Gurcharan Singh Tohra, President of SGPC for 27 years said in response to a question about ban on women to perform service at Darbar Sahib, contrary to Sikh concept of equality between men and women, that it has become Maryada. This comes from a man who is supposed to spread the teachings of someone who broke a whole lot of centuries old Maryada, some like Janeu, even when he was just a child. Kes, one of the kakkars for a Sant Sipahi, an all volunteer body of able bodied men, has also become a Maryada to the detriment of spread of the priceless universal message of Guru Nanak. ED] ***** LETTER TO THE EDITOR Dear Sardar Hardev Singh Ji, Sat Siri Akal. Down below is a letter to the editor of Sikh Review Kolkata. This is in response to an article published in the esteemed Journal January 2013 issue. You can download the article from the journal website. You may wish to publish my letter in your Journal Sikh Bulletin. With very warm regards and best wishes. Sincerely yours, Col Avtar Singh (retd) Toronto. The Editor The Sikh Review Dear Sir, This is in reference to an article published in the January 2013 issue titled Guru Manyo Granth Dasam Patshah s Gift to Mankind by Dr. Prithipal Singh. It seems that the author is mixing sugar coated Brahminic (Bipar) Mythology in the Nirmal Sikh theology and history. First I would like to emphasize three points that must be kept in mind: 1. Gurbani needs to be interpreted only through Gurbani. For example, any reference to GOD almighty anywhere in SGGS, has to be interpreted in the light of Mool Mantar as being Nirankar and Ajooni. Any other interpretation will be inconsistent with Sikh doctrine. 2. Incidents in Gurus lives (history) have to be seen as told by them in their sayings, i.e. gurbani, because the Guru lived what they said. Incidents recorded by others much later in time have a tinge of culture of the times and background beliefs of the recorder. 3. The Gurus did not perform any miracles nor did they believe in performing them. However, recorders of history have often attributed to them many miracles. These are inconsistent with Sikh teaching and are likely products of the culture, the times and the personal bent of the writer. People all over the world often can not conceive of a prophet or a seer who does not approve of or perform miracles. For instance, both in Islam and Christianity, miracles are a prerequisite to sainthood. Hindu mythology is of course full of miracles. Now coming to the article by Dr. Prithipal Singh itself: Firstly: The oft-repeated contention that Guru Nanak s arrival has been foretold in some Vedas and Puranas needs to be rethought. I have no knowledge of the Vedas. The chronology and authorship of the Vedas are open to question. Don t they also appear to be open to continuing change, revision and reinterpretation? More importantly, for a Sikh it is all irrelevant, because a Sikh does not believe in Bhawish Bani or forecasting, and does not have any faith in astrologers and their kind. What happens is, as God wills it. I also wonder, of course, why the Vedas failed to forecast the births of Lord Buddha, Jesus Christ and Hazarat Muhammad. Or is it that to the author(s) of the Vedas, these inspired men were not prophets enough. K. T. F. of N. A. Inc Rocky Ridge Way, El Dorado Hills, CA

18 The Sikh Bulletin mwg-pgx 544 nwnkswhi January-February 2013 Secondly: The article asserts that The lord Himself exercised His power and entered the world. The Formless Lord took human form. This runs contrary to the Mool Mantar as enunciated by Guru Nanak; hence, it cannot be accepted. The All Pervasive and Omni present Waheguru is ever Ajooni and does not take human birth. Thirdly: The author repeats what is at best an oft repeated folk tale that the third guru Amar Dass chose Bhai Jetha as his successor at the plea of Bibi Bhani, his daughter. Does it not smack of nepotism? Was the decision of Guru Amar Dass not made on basis of merit? Now that would be shocking and unacceptable idea, and rightly so. Fourthly: The Bachiter Natak, now named Dasam Granth has a controversial history. It is a collection, said to be done by Bhai Mani Singh, after the demisee of Guru Gobind Singh Ji. Some parts of it appear to be compositions of the Guru, but much of it is likely not the Guru s writing it is certainly not reflective of any of the Guru s philosophy from Guruu Nanak to Guru Gobind Singh. Hence, every word of Bachiter Natak must be tested at the touch stone of Sri Guru Granth Sahib. HARVARD UNIVERSITY TO HOST LANGAR Call it daal-roti for the soul. From Hindustan Times, September 17, 2012 Harvard University will host a first-ever langar (community kitchen) on Monday, organised by India- born chef Vikas Khanna, in the wake of the recent Wisconsin gurdwara shooting. Professors and students will sit Indian style on a mat and be served maah ki daal, gobi mattar, roti, kheer and halwa by the 41-year-old Michelin-starreruns the upscale Manhattann restaurant Junoon."I want to show the generosity of o chef - ann Amritsar boy who now Sikhism and its great tradition of langars. It's ann amazing story of mankind and sharing. I hope this event will spread awareness," says Khanna, whoo follows the faith. Fifthly: I am not very sure if Guru Teg Bahadur ji attained martyrdom at Delhi to protect Hindu Religion. He stood for Freedom of worship as per one s faith. Nir Bho Hoi Bhaju Gopal. Hindus happened to be the oppressed one at the time and needed support. Sixthly: I fully and wholeheartedly subscribe to the last para of the article, thatt let us all therefore reaffirm... The above has been written in the spirit of fostering discussion in the words of Guru Nanak Kichh Suniyae, Kichhch Kehyae. Hee says he's been feeling low since the August 5 hate crime that left six dead. "We haven't reached out too enough people to tell the story of universal brotherhood through Sikhism. We have to remindd people of our heritage, and that is what I am trying too achieve." With regards and best wishes, Sincerely Col Avtar Singh (retd) Toronto. ***** Att the university, the chef will also screen his filmm named after Guru Nanak's message of Saacha Saudaa (true business) ), from where the concept of langar comes. "We are proud to support this message of compassionn at Harvard University. It's great to be introduced to the great Indian traditions of food, religion and culture. It I strengthens inter-faith understanding," said Ali Asani, K. T. F. of N. A. Inc Rocky Ridge Way, El Dorado Hills, CA

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